SN45 Linked Discourses on the Eightfold Path

The Chapter on Ignorance

SN45.1 Ignorance

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, ignorance leads the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, produces wrong view. Wrong view produces wrong purpose. Wrong purpose produces wrong speech. Wrong speech produces wrong action. Wrong action produces wrong livelihood. Wrong livelihood produces wrong effort. Wrong effort produces wrong mindfulness. Wrong mindfulness produces wrong immersion.

Knowledge leads the attainment of skillful qualities, with conscience and prudence following along. A knowing one, firm in knowledge, produces right view. Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion.”

SN45.2 Half the Spiritual Life

So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Townsville. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, good friends, companions, and associates are half the spiritual life.”

“Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go. They develop right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

SN45.3 Sāriputta

At Sāvatthī. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, good friends, companions, and associates are the whole of the spiritual life.”

“Good, good, Sāriputta! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path?

It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

SN45.4 Regarding the Brahmin Jānussoṇi

At Sāvatthī. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the brahmin Jānussoṇi driving out of Sāvatthī in an all-white chariot drawn by mares. The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him. When people saw it they exclaimed, “Wow! That’s a divine vehicle! It’s a vehicle fit for divinity!”

Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding,

“Sir, can you point out a divine vehicle in this teaching and training?”

“I can, Ānanda,” said the Buddha. “These are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.

When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion. When right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.

This is a way to understand how these are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.” That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“Of which the qualities of faith and wisdom are always yoked to the shaft; conscience its draft-pole, mind its strap, mindfulness its careful driver;

the chariot equipped with ethics, its axle absorption, energy its wheel; equanimity and immersion its draft-pole, desirelessness its upholstery;

of which good will, harmlessness, and seclusion are its weaponry; endurance, its shield and armor: to sanctuary from the yoke it rolls—

this, originating in oneself, is the supreme divine vehicle. The attentive leave the world in it, sure of winning the victory.”

SN45.5 What’s the Goal?

At Sāvatthī. Then several mendicants went up to the Buddha … and said to him:

“Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’ Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the goal of leading the spiritual life under me is to completely understand suffering. If wanderers of other religions were to ask you: ‘Is there a path and a practice for completely understanding that suffering?’ You should answer them like this: ‘There is.’

And what is that path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path and the practice for completely understanding suffering. When questioned by wanderers of other religions, that’s how you should answer them.”

SN45.6 A Mendicant (1st)

At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?”

“Mendicant, the spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The ending of greed, hate, and delusion. This is the culmination of the spiritual path.”

SN45.7 A Mendicant (2nd)

At Sāvatthī. Then a mendicant went up to the Buddha … and said to him:

“Sir, they speak of ‘the removal of greed, hate, and delusion’. What is this a term for?” “Mendicant, the removal of greed, hate, and delusion is a term for an element of extinguishment. It’s used to speak of the ending of defilements.”

When he said this, the mendicant said to the Buddha: “Sir, they speak of ‘freedom from death’. What is freedom from death? And what is the path that leads to freedom from death?” “The ending of greed, hate, and delusion. This is called freedom from death. The path that leads to freedom from death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

SN45.8 Analysis

At Sāvatthī. “Mendicants, I will teach and analyze for you the noble eightfold path. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.

And what is right purpose? The purpose of renunciation, good will, and harmlessness. This is called right purpose.

And what is right speech? Refraining from speech that’s false, backbiting, harsh, or nonsensical. This is called right speech.

And what is right action? Refraining from killing living creatures, stealing, and unchastity. This is called right action.

And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.

And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called right effort.

And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called right mindfulness.

And what is right immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.”

SN45.9 A Spike

At Sāvatthī. “Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood. Why is that? Because the spike is pointing the wrong way. In the same way, a mendicant whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the wrong way.

Suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way. In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the right way.

And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.”

SN45.10 With Nandiya

At Sāvatthī. Then the wanderer Nandiya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha: “Worthy Gotama, how many things, when developed and cultivated, have extinguishment as their target, destination, and culmination?”

“These eight things, when developed and cultivated, have extinguishment as their target, destination, and culmination. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things, when developed and cultivated, have extinguishment as their target, destination, and culmination.” When he said this, the wanderer Nandiya said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

####

The Chapter on Meditation

SN45.11 Meditation (1st)

At Sāvatthī. “Mendicants, I wish to go on retreat for a fortnight. No-one should approach me, except the one who brings my almsfood.” “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

Then after a fortnight had passed, the Buddha came out of retreat and addressed the mendicants: “Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. I understand that there’s feeling conditioned by wrong view and feeling conditioned by right view. … There’s feeling conditioned by wrong immersion, and feeling conditioned by right immersion. There’s feeling conditioned by desire. There’s feeling conditioned by thought. There’s feeling conditioned by perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that. There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

SN45.12 Meditation (2nd)

At Sāvatthī. “Mendicants, I wish to go on retreat for three months. No-one should approach me, except the one who brings my almsfood.” “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

Then after three months had passed, the Buddha came out of retreat and addressed the mendicants: “Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. I understand that there’s feeling conditioned by wrong view and by the settling of wrong view, by right view and by the settling of right view. … There’s feeling conditioned by wrong immersion and by the settling of wrong immersion, by right immersion and by the settling of right immersion. There’s feeling conditioned by desire and by the settling of desire. There’s feeling conditioned by thought, and by the settling of thought. There’s feeling conditioned by perception, and by the settling of perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that. There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

SN45.13 A Trainee

At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of the one called ‘a trainee’. How is a trainee defined?”

“Mendicant, it’s someone who has a trainee’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how a trainee is defined.”

SN45.14 Arising (1st)

At Sāvatthī. “Mendicants, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

SN45.15 Arising (2nd)

At Sāvatthī. “Mendicants, these eight things don’t arise to be developed and cultivated apart from the Holy One’s training. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are the eight things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

SN45.16 Purified (1st)

At Sāvatthī. “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

SN45.17 Purified (2nd)

At Sāvatthī. “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training.”

SN45.18 At the Chicken Monastery (1st)

So I have heard. At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

“Reverend, they speak of this thing called ‘not the spiritual path’. What is not the spiritual path?” “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘They speak of this thing called “not the spiritual path”. What is not the spiritual path?’” “Yes, reverend.” “What is not the spiritual path is simply the wrong eightfold path, that is: wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.”

SN45.19 At the Chicken Monastery (2nd)

At Pāṭaliputta. “Reverend, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?” “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘They speak of this thing called “the spiritual path”. What is the spiritual path? And what is the culmination of the spiritual path?’” “Yes, reverend.” “The spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The ending of greed, hate, and delusion: this is the culmination of the spiritual path.”

SN45.20 At the Chicken Monastery (3rd)

At Pāṭaliputta. “Reverend, they speak of this thing called the ‘spiritual path’. What is the spiritual path? Who is someone on the spiritual path? And what is the culmination of the spiritual path?” “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. … The spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Someone who possesses this noble eightfold path is called someone on the spiritual path. The ending of greed, hate, and delusion: this is the culmination of the spiritual path.”

####

The Chapter on the Wrong Way

SN45.21 The Wrong Way

At Sāvatthī. “Mendicants, I will teach you the wrong way and the right way. Listen … And what is the wrong way? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong way. And what is the right way? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right way.”

SN45.22 Unskillful Qualities

At Sāvatthī. “Mendicants, I will teach you skillful and unskillful qualities. Listen … And what are unskillful qualities? They are wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. These are called unskillful qualities. And what are skillful qualities? They are right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called skillful qualities.”

SN45.23 Practice (1st)

At Sāvatthī. “Mendicants, I will teach you the wrong practice and the right practice. Listen … And what’s the wrong practice? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. And what’s the right practice? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”

SN45.24 Practice (2nd)

At Sāvatthī. “Mendicants, I don’t praise wrong practice for laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

And what’s the wrong practice? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. I don’t praise wrong practice for lay people or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

I praise right practice for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching. And what’s the right practice? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice. I praise right practice for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”

SN45.25 An Untrue Person (1st)

At Sāvatthī. “Mendicants, I will teach you an untrue person and a true person. Listen … And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.”

SN45.26 An Untrue Person (2nd)

At Sāvatthī. “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person. Listen … And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

And what is an even more untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called an even more untrue person.

And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.

And what is an even truer person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called an even truer person.”

SN45.27 Pots

At Sāvatthī. “A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn. And what’s the stand for the mind? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the stand for the mind. A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.”

SN45.28 Immersion

At Sāvatthī. “Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites. Listen … And what is noble right immersion with its vital conditions and its prerequisites? There are right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.”

SN45.29 Feeling

At Sāvatthī. “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings. The noble eightfold path should be developed to completely understand these three feelings. What is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This noble eightfold path should be developed to completely understand these three feelings.”

SN45.30 With Uttiya

At Sāvatthī. Then Venerable Uttiya went up to the Buddha … and asked him, “Just now, sir, as I was in private retreat this thought came to mind. ‘The Buddha has spoken of the five kinds of sensual stimulation. What are they?’” “Good, good, Uttiya! I have spoken of these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that I’ve spoken of. The noble eightfold path should be developed to give up these five kinds of sensual stimulation. What is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the noble eightfold path that should be developed to give up these five kinds of sensual stimulation.”

####

The Chapter on Practice

SN45.31 Practice (1st)

At Sāvatthī. “Mendicants, I will teach you the wrong practice and the right practice. Listen … And what’s the wrong practice? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. And what’s the right practice? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”

SN45.32 Practice (2nd)

At Sāvatthī. “Mendicants, I will teach you one practicing wrongly and one practicing rightly. Listen … And who is practicing wrongly? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called one practicing wrongly. And who is practicing rightly? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called one practicing rightly.”

SN45.33 Missed Out

At Sāvatthī. “Mendicants, whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering. And what is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.”

SN45.34 Going to the Far Shore

At Sāvatthī. “Mendicants, when these eight things are developed and cultivated they lead to going from the near shore to the far shore. What eight? They are right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When these eight things are developed and cultivated they lead to going from the near shore to the far shore.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Few are those among humans who cross to the far shore. The rest just run around on the near shore.

When the teaching is well explained, the people who practice accordingly will cross over Death’s dominion so hard to pass.

Rid of dark qualities, an astute person would develop the bright. Having left home for homelessness in seclusion, where joy is hard,

they’d long for satisfaction there. Forsaking sensual pleasures, owning nothing, an astute person would cleanse themselves of mental corruptions.

And those whose minds are rightly developed in the awakening factors; who, letting go of attachments, delight in not grasping—with defilements ended, brilliant, they are quenched in this world.”

SN45.35 The Ascetic Life (1st)

At Sāvatthī. “Mendicants, I will teach you the ascetic life and the fruits of the ascetic life. Listen … And what is the ascetic life? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the ascetic life. And what are the fruits of the ascetic life? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the ascetic life.”

SN45.36 The Ascetic Life (2nd)

At Sāvatthī. “Mendicants, I will teach you the ascetic life and the goal of the ascetic life. Listen … And what is the ascetic life? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the ascetic life. And what is the goal of the ascetic life? The ending of greed, hate, and delusion. This is called the goal of the ascetic life.”

SN45.37 The Brahmin Life (1st)

At Sāvatthī. “Mendicants, I will teach you life as a brahmin and the fruits of life as a brahmin. Listen … And what is life as a brahmin? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called life as a brahmin. And what are the fruits of life as a brahmin? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of life as a brahmin.”

SN45.38 The Brahmin Life (2nd)

At Sāvatthī. “Mendicants, I will teach you life as a brahmin and the goal of life as a brahmin. Listen … And what is life as a brahmin? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called life as a brahmin. And what is the goal of life as a brahmin? The ending of greed, hate, and delusion. This is called the goal of life as a brahmin.”

SN45.39 The Spiritual Path (1st)

At Sāvatthī. “Mendicants, I will teach you the spiritual path and the fruits of the spiritual path. Listen … And what is the spiritual path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the spiritual path. And what are the fruits of the spiritual path? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the spiritual path.”

SN45.40 The Spiritual Path (2nd)

At Sāvatthī. “Mendicants, I will teach you the spiritual path and the goal of the spiritual path. Listen … And what is the spiritual path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the spiritual path. And what is the goal of the spiritual path? The ending of greed, hate, and delusion. This is called the goal of the spiritual path.”

####

The Chapter of Abbreviated Texts on Followers of Other Paths

SN45.41 The Fading Away of Greed

At Sāvatthī. “Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ You should answer them like this: ‘The goal of leading the spiritual life under the Buddha is the fading away of greed.’ If wanderers of other religions were to ask you: ‘Is there a path and a practice for the fading away of greed?’ You should answer them like this: ‘There is a path and a practice for the fading away of greed.’ And what is that path, what is that practice for the fading away of greed? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for the fading away of greed. When questioned by wanderers of other religions, that’s how you should answer them.”

SN45.42-47 Six Discourses on Giving Up Fetters, Etc.

“Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ You should answer them like this: ‘The goal of leading the spiritual life under the Buddha is to give up the fetters.’ … ‘… to uproot the underlying tendencies.’ … ‘… to completely understand the course of time.’ … ‘… to end the defilements.’ … ‘… to realize the fruit of knowledge and freedom.’ … ‘… for knowledge and vision.’ …”

SN45.48 Extinguishment With No Fuel For Grasping

At Sāvatthī. “Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ You should answer them like this: ‘The goal of leading the spiritual life under the Buddha is complete extinguishment with no fuel for grasping.’ If wanderers of other religions were to ask you: ‘Is there a path and a practice for complete extinguishment with no fuel for grasping?’ You should answer them like this: ‘There is a path and a practice for complete extinguishment with no fuel for grasping.’ And what is that path, what is that practice for complete extinguishment with no fuel for grasping? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for complete extinguishment with no fuel for grasping. When questioned by wanderers of other religions, that’s how you should answer them.”

####

The Chapter of Abbreviated Texts on the Sun

SN45.49 Good Friends (1st)

At Sāvatthī. “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way good friendship is the forerunner and harbinger of the noble eightfold path for a mendicant. A mendicant with good friends can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

SN45.50-54 Five Discourses on Accomplishment in Ethics, Etc. (1st)

“Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way accomplishment in ethics is the forerunner and harbinger of the arising of the noble eightfold path for a mendicant. A mendicant accomplished in ethics can expect to develop and cultivate the noble eightfold path. …” … “… accomplishment in enthusiasm …” “… accomplishment in self-development …” “… accomplishment in view …” “… accomplishment in diligence …”

SN45.55 Accomplishment in Rational Application of Mind (1st)

“Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way accomplishment in rational application of mind is the forerunner and harbinger of the noble eightfold path for a mendicant. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

SN45.56 Good Friends (2nd)

“Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way good friendship is the forerunner and harbinger of the noble eightfold path for a mendicant. A mendicant with good friends can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

SN45.57-61 Five Discourses on Accomplishment in Ethics, Etc. (2nd)

“Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way accomplishment in ethics is the forerunner and harbinger of the noble eightfold path for a mendicant. …” “… accomplishment in enthusiasm …” “… accomplishment in self-development …” “… accomplishment in view …” “… accomplishment in diligence …”

SN45.62 Accomplishment in Rational Application of Mind (2nd)

“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

####

The Chapter of Abbreviated Texts on One Thing

SN45.63 Good Friends (1st)

At Sāvatthī. “Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

SN45.64-68 Five Discourses on Accomplishment in Ethics, Etc. (1st)

“Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s accomplishment in ethics. …” “… accomplishment in enthusiasm …” “… accomplishment in self-development …” “… accomplishment in view …” “… accomplishment in diligence …”

SN45.69 Accomplishment in Rational Application of Mind (1st)

“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

SN45.70 Good Friends (2nd)

At Sāvatthī. “Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

SN45.71-75 Five Discourses on Accomplishment in Ethics, Etc. (2nd)

At Sāvatthī. “Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s accomplishment in ethics. …” “… accomplishment in enthusiasm …” “… accomplishment in self-development …” “… accomplishment in view …” “… accomplishment in diligence …”

SN45.76 Accomplishment in Rational Application of Mind (2nd)

“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

####

The Chapter of Abbreviated Texts on One Thing

SN45.77 Good Friends

At Sāvatthī. “Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

SN45.78-82 Five Discourses on Accomplishment in Ethics, Etc.

“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …” “… accomplishment in enthusiasm …” “… accomplishment in self-development …” “… accomplishment in view …” “… accomplishment in diligence …”

SN45.83 Accomplishment in Rational Application of Mind

“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

SN45.84 Good Friends (2nd)

“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

SN45.85-89 Five Discourses on Accomplishment in Ethics, Etc.

“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …” “… accomplishment in enthusiasm …” “… accomplishment in self-development …” “… accomplishment in view …” “… accomplishment in diligence …”

SN45.90 Accomplishment in Rational Application of Mind (2nd)

“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path. And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

####

The Chapter of Abbreviated Texts on the Ganges

SN45.91 Slanting East

At Sāvatthī. “Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.92-95 Four Discourses on Slanting East

“Mendicants, the Yamunā River slants, slopes, and inclines to the east. …” “… the Aciravatī River …” “… the Sarabhū River …” “… the Mahī River …”

SN45.96 Sixth Discourse on Slanting East

“Mendicants, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—slant, slope, and incline toward the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.97 Slanting to the Ocean

“Mendicants, the Ganges River slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops the noble eightfold path slants, slopes, and inclines to extinguishment. …”

SN45.98-102 Five Discourses on Slanting to the Ocean

“Mendicants, the Yamunā River slants, slopes, and inclines to the ocean. …” “… the Aciravatī River …” “… the Sarabhū River …” “… the Mahī River …” “… all the great rivers …”

####

The Chapter of Abbreviated Texts on the Ganges

SN45.103 Slanting East

“Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.104-108

“Mendicants, the Yamunā River slants, slopes, and inclines to the east. …” “… the Aciravatī River …” “… the Sarabhū River …” “… the Mahī River …” “… all the great rivers …”

SN45.109 Slanting to the Ocean

“Mendicants, the Ganges River slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.110-114

“Mendicants, the Yamunā River slants, slopes, and inclines to the ocean. …” “… the Aciravatī River …” “… the Sarabhū River …” “… the Mahī River …” “… all the great rivers …”

SN45.115 Slanting East

“Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, whose objective, destination, and culmination is freedom from death. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.116-120

“Mendicants, the Yamunā River slants, slopes, and inclines to the east. …” “… the Aciravatī River …” “… the Sarabhū River …” “… the Mahī River …” “… all the great rivers …”

SN45.121 Slanting to the Ocean

“Mendicants, the Ganges River slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, whose objective, destination, and culmination is freedom from death. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.122-126 Sloping to the Ocean

“Mendicants, the Yamunā River slants, slopes, and inclines to the ocean. …” “… the Aciravatī River …” “… the Sarabhū River …” “… the Mahī River …” “… all the great rivers …”

SN45.127 Slanting East

“Mendicants, the Ganges River slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.128-132 Slanting East

“Mendicants, the Yamunā River slants, slopes, and inclines to the east. …” “… the Aciravatī River …” “… the Sarabhū River …” “… the Mahī River …” “… all the great rivers …”

SN45.133 Slanting to the Ocean

“Mendicants, the Ganges River slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.134-138 Slanting to the Ocean

“Mendicants, the Yamunā River slants, slopes, and inclines to the ocean. …” “… the Aciravatī River …” “… the Sarabhū River …” “… the Mahī River …” “… all the great rivers …”

####

The Chapter of Abbreviated Texts on Diligence

SN45.139 The Realized One

At Sāvatthī. “Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path. And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path. And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path. And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, whose objective, destination, and culmination is freedom from death. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path. And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.”

SN45.140 Footprints

“The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path. And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. … That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.”

SN45.141-145

“Mendicants, the rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way …” (Tell in full as in the previous discourse.)

“Of all kinds of fragrant root, spikenard is said to be the best. …”

“Of all kinds of fragrant heartwood, red sandalwood is said to be the best. …”

“Of all kinds of fragrant flower, jasmine is said to be the best. …”

“All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. …”

SN45.146-148 The Moon, Etc.

“The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. …”

“In the autumn, the heavens are sunny and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and dazzles. …”

“Mendicants, cloth from Kāsi is said to be the best kind of woven cloth. …” (Tell these in full as in the section on the Realized One.)

####

The Chapter on Hard Work

SN45.149 Hard Work

At Sāvatthī. “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. In the same way, a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics. And how does a mendicant grounded on ethics develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant grounded on ethics develops and cultivates the noble eightfold path.”

“… which culminate in the removal of greed, hate, and delusion …”

“… which have freedom from death as their objective, destination, and culmination …”

“… slants, slopes, and inclines to extinguishment …”

SN45.150 Seeds

“All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. In the same way, a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities. And how does a mendicant develop the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities.”

SN45.151 Dragons

“Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains. When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body. In the same way, a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities. And how does a mendicant develop the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities.”

SN45.152 Trees

“Mendicants, suppose a tree slants, slopes, and inclines to the east. If it was cut off at the root, where would it fall?” “Sir, it would fall in the direction that it slants, slopes, and inclines.” “In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

SN45.153 Pots

“Mendicants, suppose a pot full of water is tipped over, so the water drains out and doesn’t go back in. In the same way, a mendicant who develops and cultivates the noble eightfold path expels bad, unskillful qualities and doesn’t let them back in. And how does a mendicant who develops the noble eightfold path expel bad, unskillful qualities and not let them back in? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path expels bad, unskillful qualities and doesn’t let them back in.”

SN45.154 A Spike

“Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way. In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the right way. And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.”

SN45.155 The Sky

“Mendicants, various winds blow in the sky. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong. In the same way, when the noble eightfold path is developed and cultivated the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors. And how are they fully developed? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how they’re fully developed.”

SN45.156 Storms (1st)

“Mendicants, in the last month of summer, when the dust and dirt is stirred up, a large storm out of season disperses and settles it on the spot. In the same way, a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities on the spot. How does a mendicant who develops the noble eightfold path disperse and still bad, unskillful qualities on the spot? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities on the spot.”

SN45.157 Storms (2nd)

“Mendicants, when a large storm has blown up, a strong wind disperses and settles it as it proceeds. In the same way, a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities as they proceed. And how does a mendicant who develops the noble eightfold path disperse and still bad, unskillful qualities as they proceed? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities as they proceed.”

SN45.158 A Ship

“Mendicants, suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the monsoon clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant develops and cultivates the noble eightfold path their fetters readily collapse and rot away. And how do they develop and cultivate the noble eightfold path so that their fetters readily collapse and rot away? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how they develop and cultivate the noble eightfold path so that their fetters readily collapse and rot away.”

SN45.159 A Guest House

“Mendicants, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, peasants, and menials all stay there. In the same way, a mendicant who develops and cultivates the noble eightfold path completely understands by direct knowledge the things that should be completely understood by direct knowledge. They give up by direct knowledge the things that should be given up by direct knowledge. They realize by direct knowledge the things that should be realized by direct knowledge. They develop by direct knowledge the things that should be developed by direct knowledge.

And what are the things that should be completely understood by direct knowledge? It should be said: the five grasping aggregates. What five? That is: form, feeling, perception, choices, and consciousness. These are the things that should be completely understood by direct knowledge. And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are the things that should be given up by direct knowledge. And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are the things that should be realized by direct knowledge. And what are the things that should be developed by direct knowledge? Serenity and discernment. These are the things that should be developed by direct knowledge. And how does a mendicant develop the noble eightfold path in this way? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the eightfold path in this way.”

SN45.160 A River

“Mendicants, suppose that, although the Ganges River slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges River slant, slope, and incline to the west!’ What do you think, mendicants? Would they succeed?” “No, sir. Why is that? The Ganges River slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.” “In the same way, while a mendicant develops and cultivates the noble eightfold path, if rulers or their chief ministers, friends or colleagues, relatives or kin should invite them to accept wealth, saying: ‘Please, my man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ It is quite impossible for a mendicant who develops and cultivates the noble eightfold path to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life. And how does a mendicant develop the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path.”

####

The Chapter on Searches

SN45.161 Searches

At Sāvatthī. “Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches. The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is the noble eightfold path that should be developed to directly know these three searches.”

“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches. The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. This is the noble eightfold path that should be developed to directly know these three searches.”

“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches. The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, whose objective, destination, and culmination is freedom from death. This is the noble eightfold path that should be developed to directly know these three searches.”

“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches. The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. This is the noble eightfold path that should be developed to directly know these three searches.”

“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches. The noble eightfold path should be developed to completely understand …” (Tell in full with “completely understand” instead of “directly know”.)

“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches. The noble eightfold path should be developed to finish …” (Tell in full with “finish” instead of “directly know”.)

“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches. The noble eightfold path should be developed to give up …” (Tell in full with “give up” instead of “directly know”.)

SN45.162 Discriminations

“Mendicants, there are three kinds of discrimination. What three? One discriminates, thinking that ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. These are the three kinds of discrimination. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of discrimination. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of discrimination.” (Tell in full as in the section on searches.)

SN45.163 Defilements

“Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three defilements.”

SN45.164 States of Existence

“There are these three states of existence. What three? Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of existence. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three states of existence.”

SN45.165 Forms of Suffering

“Mendicants, there are these three forms of suffering. What three? The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing. These are the three forms of suffering. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three forms of suffering.”

SN45.166 Kinds of Barrenness

“Mendicants, there are these three kinds of barrenness. What three? Greed, hate, and delusion. These are the three kinds of barrenness. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of barrenness.”

SN45.167 Stains

“Mendicants, there are these three stains. What three? Greed, hate, and delusion. These are the three stains. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three stains.”

SN45.168 Troubles

“Mendicants, there are these three troubles. What three? Greed, hate, and delusion. These are the three troubles. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three troubles.”

SN45.169 Feelings

“Mendicants, there are these three feelings: What three? Pleasant, painful, and neutral feeling. These are the three feelings. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three feelings.”

SN45.170 Craving

“Mendicants, there are these three cravings. What three? Craving for sensual pleasures, craving for continued existence, and craving for nonexistence. These are the three cravings. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three cravings. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three cravings.”

Thirst

“Mendicants, there are these three thirsts. What three? Thirst for sensual pleasures, thirst to continue existence, and thirst to end existence. For the direct knowledge, complete understanding, finishing, and giving up of these three thirsts … … which culminates in the removal of greed, hate, and delusion. … whose objective, destination, and culmination is freedom from death. … which slants, slopes, and inclines to extinguishment. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three thirsts.”

The Chapter on Floods

SN45.171 Floods

At Sāvatthī. “Mendicants, there are these four floods. What four? The floods of sensuality, desire to be reborn, views, and ignorance. These are the four floods. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four floods.” (Tell in full as in the section on searches.)

SN45.172 Yokes

“Mendicants, there are these four yokes. What four? The yokes of sensual pleasures, future lives, views, and ignorance. These are the four yokes. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four yokes.”

SN45.173 Grasping

“Mendicants, there are these four kinds of grasping. What four? Grasping at sensual pleasures, views, precepts and observances, and theories of a self. These are the four kinds of grasping. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four kinds of grasping.”

SN45.174 Personal Ties

“Mendicants, there are these four ties. What four? The personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth. These are the four ties. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four ties.”

SN45.175 Tendencies

“Mendicants, there are these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance. These are the seven underlying tendencies. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these seven underlying tendencies.”

SN45.176 Kinds of Sensual Stimulation

“Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five kinds of sensual stimulation.”

SN45.177 Hindrances

“Mendicants, there are these five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five hindrances.”

SN45.178 Grasping Aggregates

“Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five grasping aggregates.”

SN45.179 Lower Fetters

“Mendicants, there are five lower fetters. What five? Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five lowers fetters.”

SN45.180 Higher Fetters

“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What is the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion …” “… whose objective, destination, and culmination is freedom from death …” “… which slant, slope, and incline to extinguishment. This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

####

####

The Linked Discourses on the Path, the first section.

Copyright © iching10.com.